Aristoteles Nikomakhos’a Etik: Ahlak Ve Siyaset Üzerine Bir İnceleme
Review of: Aristotle „Nicomachean Ethics“, Translation: Saffet Babür, Bilgesu Yayınları, 2009, İstanbul, 240 p. Review by: Ebru Aydın Çağlıyan
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Review of: Aristotle „Nicomachean Ethics“, Translation: Saffet Babür, Bilgesu Yayınları, 2009, İstanbul, 240 p. Review by: Ebru Aydın Çağlıyan
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The subject of this paper is the analysis of Hilary Putnam’s thesis on the fact/value entanglement along with some of his arguments meant to corroborate this stance. One of his main objectives of putting forward this thesis is reconciliation of science and values, bringing an end to the picture of the former as a ‘value-free zone’. While Putnam’s polemics with standpoints conflicted with his own one are carried out in quite a comprehensive way, the way he formulates some of his constructive arguments meant to augment his own stance are a bit enigmatic. The goal of this paper is to clarify some of them. The first part of this paper briefly outlines Putnam’s arguments aiming to undermine the fact/value dichotomy, which is contradictory to the thesis title. The second one is focused on the issue of so called ‘thick concepts’, which might be considered as counterexamples for the aforementioned dichotomy, and the thesis, correlated with the title one, that description and evaluation are interdependent.
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To speak about moral responsibility (in a strong sense) two conditions have to be fulfilled: man must be a free and there must be some transcendent objective task posed to man. I propose to focus on this second component and look at modernity as a gradual crumbling of the vision of the transcendent goal. If responsibility – in a sense – lies in the fact that someone is responsible for something in front of someone, the image of being responsible to a personal God is the strongest form of responsibility. In connection with secularization, this type of responsibility decreases in the western (liberal) world, contributing to the crisis of subjectivity and virtue (atomization, egoism, narcissism, hedonism, claim attitudes). Numerous opinions of sociologists and philosophers (including communitarians), diagnosing the crisis of Western culture connected with the crisis of the individual and the sense of responsibility. If the diagnosis is accurate, one should not be afraid of the “return of religiosity” (connected with the discoveries of modern physics); on the contrary, it is necessary to look at this process with optimism, because it can contribute to rebuilding the sense of metaphysical responsibility. Which, in turn, may contribute to the growth of dynamism and cohesion of liberal societies, preventing them from “autointoxication”.
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The article presents a reflection upon the so called logic of values, described by Carl Schmitt in his famous essay entitled “The Tyranny of Values”. The author begins with an analysis of the way in which the category of “value” has evolved over the last centuries, becoming an increasingly politically neutral notion (at least on the surface), ascribed to the area of economy. Then he describes the vision of universal war of values outlined by Max Weber and adopted by Carl Schmitt, presenting the ways in which both thinkers tried to find a solution to the problem, looking for a space of “freedom from values”. In the end the author refers to Schmitt’s solution in the context of public debate in modern Poland and the ongoing discussion over changing the constitution of 1997.
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The purpose of this study is to consider the axiology of historical research and learning – the previously marginalized area of methodological reflection. A given thesis states, that the theory of a scientific field is essentially a study of values in every sphere of methodological analysis. The main question among the premises to distinguish the axiology of history as a part of methodological research is this: why is it difficult to write about the past (especially in the scientific mode), assuming that historiography itself is an axiological problem, in the perspective of its own history and theory. Hence another thesis, that the axiology of history would focus on determining the “practical sense” of a historian’s work, which can be found in the intellectual history of our (European) culture. The introduced conceptualization is composed by: the postulates of practical reason in historical discourse; the question: would Plato proscribe historiography and banish historians from his politeia; and the notion of “practicization” which connotes two categories: practical reasoning and historical practice. To comlement the analysis the topic of an „axiologically involved researcher” is raised in the context of loyalism and nonconformity, and incompatibilities between values, as well as several issues concerning science policy.
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The text presents an analysis of cyberspace in aspects of information exchange and file sharing. There are taken into consideration internet communities which have an aim to collecting and sharing, data transferring in the shape of audio tracks, video and texts. There are described services and communities of transfer and furthermore an regulative idea of well-bit. Internet communities are compared to primitive cultures where a crucial element of custom become to be gift. Especially scrutinize is a term „economy of gift” and the thesis about reestablishing a custom of gift in the frame of collective intelligences. Important elements of investigation on values which appear in circulation by means of information are an interwoven of values and classification of values.
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The following article attempts to utilize the conclusions emerging from the discussion between proponents of dispositionism and situationism in the examination of the decision-making process of a performer of a professional role. An example of this role would be that of a legal professional. By undertaking this adaptation, I defend the position which indicates the necessity of considering the variables that are given precedence by each school of thought. This objective I accomplish in three steps; firstly, I present the debate between dispositionism and situationism, referring primarily, to the work of Natasza Szutta. The next step is to introduce these findings to legal discourse. For this reason, I identify the dangers related to an individual’s functioning in the world of institutions by referring to classical psychological experiments. It is against the background of this body of research that, finally, I attempt to demonstrate that interactionism is a theoretical proposition which includes both dispositional and situational variables in its presentation of the decision-making process.
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In this article I analyze the opinions of high school students from Kalisz (Poland) and unversity students from Poznań (Poland) on the extracorporeal fertilization in vitro and the possibility of using it by infertile married couples. The problem of this method of treatment is connected with medical conscience clause which can in practical application prevent married couples from using it and becoming parents. The basis of this analysis is sociological research carried out in 2011 on 456 students in Kalisz and 426 students in Poznań (courses: sociology, pedagogy, information technology and management). These studies have shown that the majority of the respondents (70.4 %) accepts this method of infertility treatment and its use in practice; a similar proportion (69.8%) opposes the negative position of the Roman Catholic Church questioning this method of infertility treatment and prohibiting its use by its followers. Similarly, the majority of high school students and university students (52.4%) reject the medical conscience clause that Catholic doctors use in relation to in vitro fertilization. The dominant percentage of respondents (68.8%) does not recognize this method of fertilization as morally wrong or as a cardinal sin. Only 23,6% of the responders support the position of the Catholic Church and are against the in vitro method.
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As the number of older people in Poland’s population increases, so do the needs for care and effective help from social services. The new standards of social work are based on a holistic view on the elderly, along with all the biopsychosocial determinants, and on a partnership model that must be based on ethical principles. Adhering to the principles of the Code of Ethics of the Polish Society of Social Workers promotes mutual respect between the career and the client – the senior. In the article the stress has been put on: the main barriers in the functioning of the elderly in the local environment, the role of the activity in the process of good aging and the standards of social work with seniors.
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The article is a short introduction to a topic of the teacher’s ethical norms, which define teacher’s approach and his/her behavior towards students. The norms refer to teacher’s altitude, culture, personal responsibility, sensitivity, self-criticism, honesty, hierarchy of values, outlook, knowledge and competences. Describer here ethical codex determines the most important rules, teacher should follow in his relationship with students. This article has a theoretical character. It shows an enormous role of the teacher’s ethos, in which teacher takes responsibility for students, their development, well-being and in consequently their maturity.
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“Evolutin and Ethics” is both a fundamental problem to consider for any philosopher who accept Darwin’s theory and title of two papers. First written by Thomas H. Huxley second by John Dewey. The former was philosophizing naturalist, creator of early curriculum for biology. Despite supporting theory of evolution he opposed deriving any ethical principles from evolution. The latter was a philosopher associated with pragmatism and theories of pedagogy. He was also a supporter of evolutionism. In his paper “Evolution and Ethics” he commented “Romanes lecture” delivered by Huxley. Pragmatist proposed different understanding of the process of evolution and (what this paper try to show) different Ethical position induced from understanding of mentioned process. Huxley’s sceptical view on evolutionary ethics can be founded not only on his understanding of this process. His scepticism can be interpreted as opposition to any form of naturalism in ethics.
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The article deals with the problem of “quality of life” in the philosophical perspective. In contemporary scientific studies, the issue of quality of life is analyzed in sociological, political and medical aspects. The author of the article looks for a philosophical model of theoretical reflection on the quality of life, he refers this problem in the recognition philosophy of values. His research is based on the ideas of Max Scheler, and his later continuators. The author analyzes the problem of “quality of life” in the axiological, biological and cultural perspective. The philosophical thought, and especially its axiological approach, is necessary to understand the phenomenon of quality of life in different contexts
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The relationship between Hegel’s conception of Sittlichkeit and Kant’s moral philosophy is much-discussed, highly controversial and accompanied by many misunderstandings. Relating it to Kant’s philosophy, this article shows that and how Hegel’s elaborations on Sittlichkeit can be understood as an attempt to comprehend the actuality of freedom in the human world. By contrast, the formalism of a Kantian approach of moral philosophy hinders it willy-nilly to comprehend the actuality, hence, the ‘fact’ of freedom properly. Hegel’s Sittlichkeit is a conception of the facticity of freedom. Kant’s conception of Sittlichkeit presupposes such a conception.
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We examine how John Paul II’s lifelong work on the issues surrounding family and human life as expressed in Pope Paul VI’s Humanae Vitae (1968) are an exemplification of his principles for cultural renewal as stated in Redemptor Hominis (1979). The triad of principles, the primacy of persons over things, the priority of ethics over technology, and the superiority of spirit over matter provide a set of interlocking principles for discerning the true progress of modern culture. Contrary to the dominant view that artificial contraception represents an opportunity for great progress for women and for society, we argue that the ambivalent character of modern technology as established by Yves René Simon and Clive Staples Lewis points to a large downside of artificial contraception, namely, a real opportunity for the degradation of the marriage bond and the full flourishing of the human person. The substitution of technology as a way to regulate birth for personal choice and habit or virtue inverts the principle of ethics over technology and opens the door for the manipulation of women as predicted by Pope Paul VI which is a clear failure to place the primacy of the person over things. The fundamental error lies in the materialistic philosophy of life which refuses to acknowledge the superiority of spirit over matter. The battle over the issues at the heart of Humane Vitae constitutes a battle over the ultimate meaning of human existence as theistic or anti-theistic, Gospel or anti-Gospel, and thus it will always stand as a “sign of contradiction.”
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The purpose of the article is to analyze the arguments present in Humanae Vitae which found positive resonance in the writings of women adopting the papal teaching on the nature of human sexuality and sexual ethics. According to some women, in particular the new feminists, the logic of the papal teaching concerning contraception contributes to promoting the dignity and rights of women as well as responsible parenthood. In their view, contraception does not contribute to women’s rights. Instead, it rather exacerbates the imbalance between men and women as well as sanctions the man’s irresponsible and hedonistic attitude towards a woman. Using contraception is in a deep sense anti-ecological. It is both disrespectful of the nature of woman’s fertility and destructive of relations within the family. The responsible parenthood defined by the papal teaching and by his commentators (both men and women quoted in the article) means taking responsibility for one’s sexual acts and their possible effects. The analyzed authors claim that by defending the nature of love, the nature of human beings, and the nature of the objective moral order, the encyclical Humanae Vitae defends women by defending their nature against the arbitrariness of men or society.
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The article presents Immanuel Kant’s concept of education for living in a civil society. The author also characterizes the reality which is hidden under the term “civil society.” In addition, the current challenges in the organization of the civil society are presented. On the basis of the analyses, the author reaches three conclusions. First of all, Kant’s concept is extremely valid. According to the author, the thought of Kant inspires to work out solutions to effectively face challenges, which have the stakeholders seeking to build civil society. Second, Kant aptly pointed out that the possibility of building a civil society directly depends on proper upbringing and education of next generations. And thirdly, Kant’s suggestion to create a “catechism of the law,” which would be helpful in shaping the next generations, is worth to take into account in the current debate on the future civil society. The author notes that by modern technological possibilities Kant’s suggestion could be implemented in the form of preparation of specific films, multimedia materials, etc., whose content could shape desirable attitudes in people.
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The aim of the article is to present a juxtaposition of two standpoints, belonging to different branches of broadly understood philosophical reflection: value pluralism, on which the author of the present article has been working for years, and legal holism, put forward by Adam Zienkiewicz in his most recent book. The point of departure for comparing the two positions is their characteristics. Special attention is given to the presuppositions embedded in both standpoints. It is concluded that they not only harmonize, but also complement each other. As a result, value pluralism can be translated to ideas which have purely practical implications, while legal holism gains a strong grounding in ethics.
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The article is devoted to the basics of humanities education (especially Polish studies) in contemporary cultural conditions. The author, recalling the findings of Martha Nussbaum and Chantal Delsol, shows how important it is to rethink the purpose and value of such education, and demonstrates the different ways in which it can be approached. It is also argued that the current way of thinking about humanities education demonstrated by political decision-makers in Poland is closer to the post-totalitarian perception of reality, thoroughly presented in Vaclav Havel’s essays, than to the proposals formulated by the aforementioned intellectuals.
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The article concerns speculative design in the context of bioethics. The author analyzes and interprets projects by designer Alexandra Daisy Ginsberg and Age Haines in relation to modern biotechnologies, future scenarios of medicine and machine ethics.
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Review of: Roman Sapeńko - Francesca Ferrando, Philosophical Posthumanism, London–New York–Oxford–New Delhi–Sydney: Bloomsbury Academic, 2019, ss. 271
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